Moral injury and the priesthood of all believers1

This article proceeds from the conviction that moral injury suffered by many combat veterans is a deeply spiritual matter requiring spiritual resources for healing. The tradition of the care of souls commends itself. It takes into account that the “soul” is an expression of the whole person in all its physical, spiritual, and social realities. Moral injury affects all those dimensions of personhood or soul. Since the Reformation the care of souls has been a vocation for the ministry of the whole people of God under the theology of the priesthood of all believers. A caring community is essential to healing for many dealing with moral injury. Indeed, the veterans themselves, in sharing their stories and their pain, become part of that ministry of the priesthood of all believers and may well find healing in the meaningfulness of their mutual ministry.     

Integrating counselling, psychotherapy and healing: An inquiry into counsellors and psychotherapists whose work includes healing

A qualitative study of 30 counsellors or psychotherapists whose work also includes healing was conducted using semi-structured interviews. Seven of the participants then joined the researcher in a human inquiry group. Participants in the research had been practitioners for a mean of over 10 years. The main themes that emerged were: the transition by the practitioner towards the use of healing; the taboo concerning talking about spiritual and healing experiences reported by the participants; the nature of healing as distinct from therapy; the supervision difficulties that arose when participants engaged in both counselling/psychotherapy and healing with their clients; and the concept of spiritual space. Some very experienced psychotherapists and counsellors are now including healing in their work. This raises a number of important issues, particularly relating to supervision.     

Seeking help at an Islamic spiritual healing centre: Malaysia’s perspective

Spiritual healing centre is a popular place to seek help among Malaysians whether for medical, psychiatric or other reasons. This study aims to understand the characteristics and illness perception of those patients who seek help at Islamic spiritual healing centre. A cross-sectional study was conducted at an established Islamic spiritual healing centre with 357 respondents. Younger age (OR .97, 95%CI .94–.99, p?=?.002), higher education level (OR 1.99, 95%CI 1.15–3.45, p?=?.014) and a more threatening view of the illness (OR 1.19, 95%CI 1.13–1.26, p?≤?.001) were found to confer risk of seeking help at this centre among attendees with psychiatric diagnosis. Supernatural attribution to illness is common among the attenders with or without a psychiatric diagnosis. Spirituality is important to bring balance and healing. Collaboration with Islamic spiritual healing practitioners to co-manage patients is recommended.     

“There's a deeper level of meaning as to what suffering's all about”: experiences of religious and spiritual growth following trauma

Some survivors of trauma report experiencing beneficial changes in self-perception, relationships, and philosophy of life, and positive changes in the realm of existential, spiritual, or religious matters. The purpose of the present study was to examine participants’ phenomenological experiences of spiritual and religious posttraumatic growth (PTG). Transcribed data from semi-structured interviews with 10 women, self-identified as Christian, who had experienced spiritual or religious growth following various trauma were analysed using Interpretative Phenomenological Analysis. Results indicated how religion provided a framework that assisted participants to incorporate life changes, and to find meaning in their suffering. The most salient themes identified in relation to religious and spiritual PTG included: process of spiritual and religious growth, strengthening of religious and spiritual beliefs, and personal and spiritual growth and healing. Participants’ trauma and associated distress prompted a process of questioning and meaning-making that facilitated deeply experienced personal and spiritual growth, and was related to intrinsic religiosity.     

Doctors Who Integrate Spirituality and CAM in the Clinic: The Puerto Rican Case

This article describes Puerto Rican physicians’ personal and clinical utilization of complementary and alternative medicines (CAM), its effects, and use as they identified as either Spiritist, spiritual or religious. Semi-structured interviews were conducted with 74 doctors in Puerto Rico. Major themes and relationships among them were charted using the qualitative data analysis program MAXQDA, open coding and grounded theory. Thirty-one doctors spoke of CAM and its use as related to their spiritual or religious perspectives. Spiritual or Spiritist doctors were more inclined than religious doctors to utilize CAM. Seeking closer relationships with patients was related to a spiritually oriented goal of healing (as distinct from curing) as a reason to recommend CAM.     

A pilot study of a Scripture-based trauma healing model for adults in Nicaragua

With the rising attention to global trauma, there is increased interest in utilising effective trauma healing (TH) models, especially those that integrate a spiritual component. This paper examines the effectiveness of a Scripture-based TH model developed by the Trauma Healing Institute utilised in a pilot study with Nicaraguan adults who experienced non-sexualised-related crime, disaster-related trauma, and/or interpersonal violence. An additional focus of this study was on whether increased spiritual well-being would result from this healing model. In this first empirical study on the TH model, initial results indicated that participants (N?=?23) experienced both a reduction in trauma-related symptoms as well as an upward trend in spiritual well-being from pre-test to six-month follow-up. Spearman results also showed an inverse relationship between trauma symptoms and spiritual well-being. Factors that may have impacted results, limitations to this pilot study, and considerations for future studies are discussed.     

Women's Empowerment Through Feminist Rituals

This article examines the function of ritual in feminist spiritual support groups and describes its therapeutic potential to empower women to make and face transitions. It describes and discusses two ceremonies-reclaiming healing powers after incest and coming out as a lesbian-as examples of individual and collective empowerment. Many women are creating and joining feminist spiritual support groups to develop their sense of their full selves and to gain strength for social change. This feminist religious revolution aims to empower and heal women, communities and the earth. Groups provide participants a safe place in which to pay attention to sources of spiritual strength and to celebrate rituals such as life cycle transitions and healing.     

The Only Way Out Is Through: The Peril of Spiritual Bypass

Given the increased attention to spirituality in the counseling literature, with a primary emphasis on helping clients find their spiritual path, it is important for counselors to be aware of one potential pitfall of the spiritual path, namely spiritual bypass. Spiritual bypass occurs when clients seek to use their spiritual beliefs, practices, and experiences to avoid genuine contact with their psychological “unfinished business.” The purpose of this article is to define spiritual bypass, discuss the necessity of healing at the cognitive, emotional, and physical levels, as well as at the spiritual level for holistic wellness, and provide examples of clients in spiritual bypass.     

A MOTHER'S LOVE: GENDER,ALTRUISM, AND SPIRITUAL TRANSFORMATION

This article explores the concepts of altruism, spiritual connection, and shamanic healing as practiced by female curanderas in northern Peru. It suggests how coessence rather than transcendence is at the heart of the shamanic journey that both healers and patients embark upon in order to transform suffering. Using ethnographic and case‐study research, it describes how the metaphors of maternal care, shared suffering, and compassionate love are used by female healers in this region to shape their patients’understandings of illness and health as well as to construct their own understandings of the shaman's role in their healing process. The healers studied adopt attitudes of acceptance, empathy, spiritual connection, and altruism as integral to their work and encourage their patients to do the same in order to regain a sense of mastery over their own suffering. Parallels are presented between the model of spiritual connection and healing described here and that described by both scholars of feminist theology and feminist spirituality such as Rosemary Radford Ruether and popular lecturers/authors such as Marianne Williamson.     

Religiosität und Spiritualität in der Psychotherapie

For many years religious and spiritual issues have been avoided in psychotherapy. In the face of social changes a more culturally sensitive psychotherapy is needed to professionally deal with religious backgrounds, spiritual needs and spiritual resources. A remarkable spiritual turn has recently been observed particularly in psychoanalysis, which was originally very antireligious. Health research studies are exploring the healing craft of religious virtues and values. It is important to discern between an empirically proven healing method and an ideologically founded promise of salvation. It is the task of the therapist to find out whether the patient's religiosity or spirituality is part of the problem or part of the solution.     

SPIRITUAL TRANSFORMATION,RITUAL HEALING,AND ALTRUISM

Based on studies of spirit healing in Puerto Rico and the United States, this essay proposes a model of ritual healing process focused on the core components of spiritual transformation and empathy. It describes the central role of spiritual transformation in healers from which emerges their capacity for relation, empathy, and altruism. Many spirit healers, following a spiritual transformation, begin to exercise what I label here radical empathy, in which individual differences between healer and sufferer are melded into one field of feeling and experience. This produces a type of altruism in which spirit healers feel compelled to be altruistic in responding to suffering whenever they encounter it. The model is compared and contrasted with aspects of healing process in some psychotherapeutic and analytic therapies. These comparisons are offered in the light of the growing interest in incorporating spirituality into psychological and medical treatments.     

Sacred illness: exploring transpersonal aspects in physical affliction and the role of the body in spiritual development

This paper investigates the occurrence of somatic involvement in spiritual development by exploring transpersonal dimensions of physical illness. Using semi-structured interviews and the qualitative method of heuristic inquiry, the transpersonal experiences of seven people with long-term health conditions are reported. Results expand on current literature by revealing that a spiritual perspective in illness can extend much beyond being a coping mechanism into profound experiences of self-transformation and healing, and by illustrating that the body can be intimately involved in the spiritual process. Participants considered the transpersonal dimension to be central to their experiences and as such understood their physical challenge as a state of potency wherein healing and embodiment of transpersonal influences were inextricably linked. Implications are that the body merits our acknowledgement as an integral part of a greater reality of being, and therefore needs to be fully included in the development of an embodied, holistic, and participatory spirituality.     

Holistic Psychology: A Brief Primer

This article explicates the foundations, essential themes and healing principles of holistic psychology; an approach which provides a corrective for such trends in modern scientific psychology as disciplinary perspectives, the overemphasis on the economics and politics of professionalism. Holistic psychology emphasizes spiritual healing, multi-cultural counseling, community and ecological interventions. Its core pillars of practice and care stem from the spiritual and wisdom traditions widely applicable to combating illness, injustice, violence, materialism, and technocratic influences so prevalent in contemporary society. As a breath and/or spirit based healing practice, holistic psychology provides a foundational exercise for personal, social and cosmic transformation.     

Balm in Gilead: Spiritual Dimensions in Counseling African American Women

The authors describe African American cultural and spiritual traditions that are the bedrock for therapeutic work with this population. Through the use of a clinical case, they link African American women's emotional issues with healing interventions borrowed from their rich heritage of religious and spiritual rituals and practices.     

McCandless's Response to “Soul Healing: A Model of Feminist Therapy”

The term soul healing captures the reader's imagination by intimating that therapy may do more than just focus on the healing of emotional pain. The author of “Soul Healing: A Model of Feminist Therapy,” Patricia M. Berliner, a psychologist, therapist, and sister of St. Joseph (Brentwood, New York) is to be applauded for recognizing the need for a model of therapy that consciously intends to address the concerns of women “who value the spiritual dimension in their lives” (p. 2).     

Valuing Spirituality Among Native American Populations

Many non-Indian professionals who believe they are using traditional Native American spiritual healing are under a mistaken, even dangerous, impression. They are led to believe that attendance in shamanistic ritual authorizes them to imitate what they have witnessed in their own therapeutic practice. This article introduces some of the tests of body, mind, and spirit that an Indian traditional seeker of spirit power must endure and the context in which these exercises are experienced. Spiritually focused people may relate and communicate on a noncognitive level, allowing for spiritual healing without counselors being invasive and risking disrespectfulness. The article refers to some aspects of cross-cultural counseling that may be helpful as well as culturally and spiritually congruent.     

Spiritual emergency and counselling: An exploratory study

Growing up in a multicultural community in England brought me into close personal contact with the beliefs and perceptions about healing held by people of many different cultures. In many cases, no strong boundary was seen between physical, psychological and spiritual aspects of an illness, and experiences of hearing voices or seeing visions were accepted as normal everyday occurrences. During my training as a counsellor, I came into contact with the work of Stanislav Grof on the concept of spiritual emergency, which, together with the work of African and European authors who were exploring transpersonal aspects of psychology, provided a theoretical framework for researching how counsellors respond to clients wishing to explore experiences of spiritual crisis. This paper describes an exploratory study into the phenomenon of spiritual emergency within counselling. Questionnaires were distributed by post to people known to have been in counselling relationships, and interviews were conducted with three informants reporting different types of spiritual experience. All respondents who completed questionnaires reported having at least one of the ‘non‐ordinary’ experiences classified by Stanislav Grof as characteristics of a ‘spiritual emergency’. Several participants felt unable to explore this experience with their counsellors, some for fear of being labelled as mentally ill, while others found their counsellors helpful and sympathetic. Differences in dealing with spiritual phenomena were apparent between European and non‐European participants. These findings are discussed in relation to theory and practice.     

Child Welfare Versus Parental Autonomy: Medical Ethics,The Law,and Faith-Based Healing

Over the past three decades more than 200 children have died in the U.S. of treatable illnesses as a result of their parents relying on spiritual healing rather than conventional medical treatment. Thirty-nine states have laws that protect parents from criminal prosecution when their children die as a result of not receiving medical care. As physicians and citizens, we must choose between protecting the welfare of children and maintaining respect for the rights of parents to practice the religion of their choice and to make important decisions for their children. In order to make and defend such choices, it is essential that we as health care professionals understand the history and background of such practices and the legal aspects of previous cases, as well as formulate an ethical construct by which to begin a dialogue with the religious communities and others who share similar beliefs about spiritual healing. In this paper, we provide a framework for these requirements.     

Medicine and Spiritual Healing Within a Region of Canada: Preliminary Findings Concerning Christian Scientists’ Healthcare Practices

Christian Science is the largest and most recognized of various spiritual healing groups that encourage members to forgo or overcome the need for medicine. Even so, it appears that some Scientists occasionally use medicine. In this study, I argue that Scientists in one region of Canada respond to influences on their healthcare practices differently and follow a variety of healthcare practices. These practices range from refusing medically necessary treatment (which could potentially harm individuals’ health) to making full use of the medical system. I base my findings primarily on interviews with eleven current members and one former Christian Scientist.